A vindication of the primitive Christians in point of obedience to their Prince against the calumnies of a book intituled, The life of Julian, written by Ecebolius the Sophist as also the doctrine of passive obedience cleared in defence of Dr. Hicks : together with an appendix : being a more full and distinct answer to Mr. Tho. Hunt's preface and postscript : unto all which is added The life of Julian, enlarg'd.

AN APPENDIX, Containing A more full and particular Answer to Mr. Hunt's Preface and Postscript.

THe Author of the life of Julian having taken his Measures and chief Mate∣rials from the late Libels of Mr. Hunt, and both of them their whole Scheme from John Milton's Defence of that most exe∣crable Murther committed on the Royal Mar∣tyr, by those whom he calls the People of Eng∣land, who were indeed the very scum and off-scouring, the reproach and pests of the Nation; I shall make my way to the Confutation of the first, by some Remarks on the Writings of the other. And whereas I did onely occa∣sionally reflect on some passages of the Post∣script of Mr. Hunt, in my Answer to the Life of Julian; I shall now more particularly ex∣amine those other seditious and treasonable

Writings of Mr. Hunt. which since came to my hand.

The first Pamphlet which I have answered in the precedent Papers, is, the Life of Julian. He begins his Preface to the Reader with a story of Mahomets Horns, half Fire and half Snow; which by altering the phrase he bor∣rowed from a parallel expression of Mr. Hunt's upon the like occasion: for he compares the Addressers to those pleasant Knaves that cry with one side of the face, and laugh with the other, Postscr. p. 13. And to him that acted a grave Spaniard with one side of his body, and a brisk French-man with the other. This drew on his conceit of Guelphs and Gibellines; and it was very easie by so strong a Chain of thoughts as our Author hath, to pass from Spain and France into Turky; with the Religion and Man∣ners of which Country he seems better ac∣quainted, than with that of Christendom, or else he would never have compared the Doctrine of the Cross with the Mahometan Doctrine of the Bow-string, p. 8. of his Preface.

But sure he stretcht his Chain very much, when from the Address of the men of Rippon, thanking his Majestie for his Declaration to govern by Laws, and to maintain the establish∣ed Religion, and to call frequent Parliaments, and desiring that the Crown might descend in the right Line; he concludes, that they prayed

against all these, and made it their humble re∣quest that they might be sure of a Popish Suc∣cessour, and were weary of their Religion, p. 5, 6.

But he broke every link of this Chain, when (though he put on his considering-Cap) he could not find any Precedent or Example for such an Address. But presently had an imper∣fect remembrance (for such indeed it was) of the contrary Carriage of tho Primitive Christi∣ans towards Julian: whereas our Author might more easily and fitter to his purpose, have remembred the Behaviour of some other Chri∣stians (as they professed themselves) towards King Charles the First; and then he might have deserved the Office of a City-Remem∣brancer.

But he wickedly, and (I hope by what I shall discover) in vain endeavours to impose his Seditious Doctrine on the Nation. For this Notorious Plagiary hath taken his whole de∣sign (as Mr. Hunt had done before him) from an Argument of that profligate Villain, John Milton, whereby he attempted to defend the Murther of our Royal Martyr: and that some passages in the Life of Julian have the same malignant aspect and influence, I have shewn in my Observations on a passage quoted by our Author out of Sozomen, in commendation of Regicide. So that his Chain of Thoughts will

hang no more together than a Rope of Sand: for he runs so far from the Loyal Addressers, as to fall in with Rebels and Regicides. His whole design is to justifie Resistance of Lawful Powers in defence of that Religion which we profess and allow of, especially when we are in possession of that Religion, and it is established by Law: (though by the way, both the esta∣blished Religion and Christianity it self, as well as the Laws of the Land, are ipso facto destroy∣ed by resistance.)

This Leviathan fancying to himself a wide difference between the Case of those Christians that lived under Julian, and the Case of the first Christians, sports himself in the depth of this great Invention, and scoffs at all the Ar∣guments brought for Obedience and Subjection from the Primitive Christians before Constan∣tine, as the Leviathan in Job 41. who esteemed Iron as Straw, and Brass as rotten wood, and laugheth at the shaking of the Spear. Their case (saith he of the Christians in Julians time) and that of the Primitive Christians, was as widely different, as Laws for men and against men can possibly make them: Yet for ought I see, be the Laws for or against his Doctrine of Resistance, it must be swallowed; for though he tells us that our Laws do not admit of such thoughts as his Julian Christians did put in practice, yet the design must on, or the whole

labour of our Author must perish.

And who can help it? when men will build on the Sand, and daub with untempered Mortar, such as blood and slime, whatever cost or time is bestowed on such a Fabrick, is cast away, and the fall of it will be great. On this false supposition these two Master-builders, with whom I am now accounting, do with an unaccountable Confidence lay the stress of all their Discourses. And though I have said e∣nough to destroy this false Hypothesis in the Answer, yet because they think to supersede the Arguments brought for Obedience, from the practice of the first Christians for three hun∣dred years, and perswade the present Age that they do not at all concern us, but that we may rather do as the Julian Christians did, that is, rail at and resist our Superiours, having our Religion established by Law, though both our Religion and Law declare precisely that we may not resist, for any pretence whatsoever; I shall add somewhat here to prevent that pre∣judice and preoccupation which our Authors have falsly and maliciously insinuated, And to this end, I shall prove, that the Christians in Ju∣lians time were under the same Government and circumstances (abstracted from the Chri∣stian Religion) with those of the first three hundred years; and if they had resisted, it was altogether as unjustifiable as that of those Pri∣mitive

Christians would have been, or ours now can be.

Cicero acquaints us wherein the Imperial Power did consist when it was first founded among the Romans, l. 3. de Legibus, in these words: Regio Imperio duo sunto, iique prae∣eundo, judicando, consulendo, Praetores, Judices, Consules appellantor: Militiae Summum jus ha∣bento, nemini parento: Ollis salus Populi Supre∣ma Lex esto. (i. e.) Let there be two persons in the Royal Empire, and let them be called from their precedence Praetors, from their Judi∣cature Judges, from their Consultations Consuls: Let them have the highest command of the Mi∣litia: Let them obey no man: Let the safety of the people be to them the Supream Law. How this latter Clause is to be understood, is ful∣ly resolved in the preceding Discourse. But all these do certainly amount to an Absolute un∣controlable power, which being first setled in the two Consuls, was afterward by the Senate conferred on Augustus, and called the Lex Re∣gia; by which it was declared, that (Quic∣quid per Epistolam statuit, cognoscens decrevit, aut per Edictum propalavit, Lex esto) Whatever he should determine by his Epistle, whatever he should decree upon Cognizance, or declare by his Edict, should be a Law.

This very power of the Empire was in be∣ing when our Saviour and his Apostles lived

on the Earth; who, though they were far remote from Rome, yet precisely submitted to the Roman Emperours, and did indispensibly oblige his Disciples in all times to come to do the same; because the powers that then were, though an Augustus, Nero, or Claudian, Hea∣then and Persecutors, were ordained of God, to be his Ministers, to bear the Sword, to receive Tribute and Custom, Fear and Honour, &c. And that therefore they must needs be subject, not onely for fear of wrath, but for the Lords sake, and for Conscience sake. And the obe∣dience which was to be given them is expres∣sed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be at their Command as Souldiers are to their General, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to obey them at a word, Titus 3.1. Hence it was (I mean from the Roman Laws, not from the Scripture) that Dion says of Augustus, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Free, and of absolute Authoritie, both over him∣self, and over the Laws: for, Rex est Lex viva, & reipsa praecipit ut Lex per scriptum: That the Emperour is a living Law, and commands as much by word, as the Law doth by writing: and the S.P.Q.R. by their own abbreviation, be∣came an unintelligible Cypher.

Thus the Roman Empire continued until the Reign of Constantine, or else he could not have propagated the Christian Religion so much as he did by his Edicts; there being, as is

supposed, many strict Laws against it. And it is not to be credited by Christians, that the Imperial power should be disanulled by their becoming Christians. If it be said that they themselves did consent to the abridgment of it, let the Records be produced, and let the Do∣nation of Constantine in this respect be more probable than that fictitious one which the Pope produceth for the Western Empire, of which I have spoken in another place. See the Histo∣ry of the Donatists. What was done by Con∣stantine, who was not baptized till the latter end of his Reign, and made many Edicts for the toleration of all Religions, as is shewn in the foregoing Papers, will scarce amount to an Establishment of the Christian Religion.

But granting that he had to the utmost of his power established the Christian Religion, yet his Successor thought himself not at all o∣bliged by his Edicts: for, by the same Reason that Constantius should be bound by the E∣dicts of Constantine, Constantine should be bound by the Edicts of Dioclesian for the per∣secution of Christians. But, as our Author hath observed from Gregory Nazianzen, who speaking of Julian's Souldiers, who (were most of them Christians, and yet besides the Law of God) knew no other Law than the Will of their Prince. Invective 1. p. 75. And in truth, if the Christian Emperours had been ex∣plicitly

and absolutely bound up to their Sub∣jects to maintain their Religion and Priviledges which by the favour and grace of those Empe∣rours were granted to them, and the Subjects left at liberty to defend and obey their Empe∣rours, the Emperours had been in a worse condition than their Subjects: for upon the Peoples changing of their Religion, as we know they did when almost the whole World became Arians. they might have resisted their most Orthodox Emperours; as Mr. Hunt affirms they actually did in the Reign of Constan∣tius.

But what Religion could the Christians plead that they were long in possession of, and was established by Laws! When Constantius nothing regarding the Constitutions of his Pre∣decessor, did with all his might, and frequent E∣dicts, establish the Arian Religion, and suppress the Orthodox, hath been already shewn. Be∣sides, there were Ʋrbes liberae, not onely free Cities, but free Nations under the Romans, who were govern'd by their own Laws and Magistrates,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they held inviolable. Of this nature Josephus, l. 16. c. 4. of his Antiqui∣ties, observes the Asian Churches mentioned in the Revelations to be, who had jus〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a right of Liberty, and legal Priviledges, yet did none of those Churches ever plead their

Priviledges, or plead exemption from the Em∣perours Edicts. Yea, Christ himself, who might have pleaded exemption from paying tribute unto Caesar, (the Children as he says being free) yet to avoid scandal, he works a Miracle for the payment of it, and enjoyns his Disciples to give unto Caesar the things that are Caesars.

The weight of these and those other Argu∣ments which follow, will I doubt not sink that Triumphant Arch which our Author hath raised, into those Quick-sands on which he grounded it. And I shall now proceed to e∣rect a lasting Pillar to the perpetual Infamy of this Author, upon such firm and impregnable grounds, as shall continue against all the im∣petuous but impotent blasts of this Boreas.

It hath been accounted a good method for refuting of Errours, to reduce them to their first Principles and Originals. Be it known then to all men, that our Author hath bid de∣fiance to the Laws of God and Man, in teaching the Doctrine of Resistance, which was never taught among any Christians until Popery was come to its perfection. That he hath as much as in him lierh, scandalized and even condemned the Primitive Christians, as allow∣ing of and practising that intolerable Doctrine of Resistance. That both he and Mr. Hunt, have defended this Doctrine by the same Arguments

as the Jesuits, John Milton, and other Regicides have done. That John Milton, &c. received the same Principles from Mr. Burton, Mr. Burroughs, Bridge, Marshal, and others, in de∣fence of the late Ʋnnatural War against Charles the First. That their design is to raise another War, on the same grounds, against their pre∣sent Prince. And though they seem to blind their designs by preparing onely to exclude a Popish Successour, yet 'tis beyond denial, that all the Arguments of the Author of Julian are levelled against the Prince that is in possession, and that he doth with the shew of Authority recommend the assassination of such a Prince, and that Mr. Hunt's Original far exceeds the Transcript in such impious designs.

If this Character be not black enough, let him that reads and understands, onely subscribe the name of the Author of the Life of Julian with that of Mr. Hunt, In perpetuam Rei memori∣am; and you have all in two words.

As for Mr. Hunt, if this passage which I shall name do not amount to more direct Treason, than those for which he says he would indite a great person (no less than a Secretary of State) of— Treason in a plea for the Suc∣cession; I think there can be no such thing. The Paragraph, p. 193. as it is marked in my Copy, is verbatim this: Speaking of the Duke— Let him attempt the Crown not∣withstanding

an Act of Parliament for his Ex∣clusion, he is all that while but attempting to make us miserable: if he be not excluded, he doth it certainly, (we exclude onely his Person, not his Posterity). And WE WILL NOT ENTAIL A WAR ƲPON THE NATION, THOƲGH FOR THE SAKE AND INTEREST OF THE GLORIOƲS FAMILY OF THE STƲARTS.

Is not this spoken Dictator-like? Did Crom∣wel say more when he bragg'd that he had the Parliament in his pocket? Then, We will have this, and we will not have that; We will proclaim the Family of the Stuarts Traitors, and we will have our own will. His premise is this— If the Duke be not excluded, he doth certainly make us miserable, by entailing a War upon the Nation: (which may be false, if the ancient Proverb be true (Gen. 22.12.) In the mount of the Lord it shall be seen: it was spoken when the knife was lifted up to make Isaac a Scri∣fice, (and we know that the burning bush was not consumed.) But the Conclusion is certain∣ly most impious, We will not entail a War up-the Nation, though for the sake and interest of the glorious Family of the Stuarts. To let pass that Irony of THE GLORIOƲS FAMILY OF THE STƲARTS; The plain sence of the words to a Logician is

this: Rather than not exclude the Duke of York, who will certainly make us miserable, we will exclude the glorious Family of the Stu∣arts. This is as much as need to be said at present, to cure the preiudice of a deluded and unthinking people, as Mr. Hunt calls them

Had. Mr. Hunt's Preface and Postscript come to my hands before I had well-nigh fi∣nished my Answer, and sent some sheets to the Press (the rest being called for with all expe∣dition) that the Printer might not be prejudi∣ced by the edition of other Tracts on this sub∣ject; I should have taken a more particular view of all that is contained in them: whereas I can now onely cursorily make a few Remarks, and leave the Reader to judge Ex ungue leo∣nem.

We live (saith he, p. 150.) in an Age of my∣stery and prodigie, producing things monstrous and unnatural; and our language must be agree∣able to the things we speak. And so it is very obscure, and yet unnatural, But I shall en∣deavour to drag this Author to the light, and present him with his three heads.

The first is his Invective against the Clergy. This poureth forth flouds of Contempt upon the whole Order.

The second is his Justification of the late Ʋnnatural War: and this Head breaths out an horrible and infectious stink.

The third, his endeavour to promote another such War as that was: And this Head casteth out Firebrands and Swords, to alarm and arm all the Malecontents in the Nation, for a resi∣stance of their Governours.

I know he doth not want his lurking holes and Subterfuges to hide these monstrous defor∣mities: but all in vain, Treason will out; and Magna est veritas▪ & prevalebit.

The first Head breaths out a contempt of the Clergie; to which he makes way by a Pre∣amble that will rather aggravate than excuse the Crime.

1. Our Author complains that his honest design (as he calls it) to serve the Church hath been by many perverted, p. 1. of the Pre∣face: and p. 5. that some have endeavoured to set his two Discourses (viz. his Argument for Bishops, and his Postscript) at variance; that the first was written to set off the latter with some advantage, and that the Author de∣signed to get from the Argument, a more pardo∣nable libertie of inveighing against the Church-men in the Postscript. Habetis consitentem Reum.

Doubtless the Argument did not effect that grateful Acknowledgement from the Bishops which he expected. They knew him per∣haps to be a mercenary man, one that had or would write as much falsely against them, as he

had done truly for them, if it might tend to his better advantage; and therefore he was resolved to pull down what he had built up, and to seek more beneficiary Patrons.

Let us therefore consider who they were that thus resented and complained of Mr. Hunt, p. 5. If it had been (says he) the conceit of the Popish Faction onely, and not also of those Gentlemen whom I principally designed to serve, and in them the Church of England, &c. Here it is as plain, as if it had been written with a Sun-beam, that he means the Bishops, who were mostly, if not onely, concerned in that Argu∣ment.

But how maliciously doth he suggest, that they were influenced by the Popish Faction! who, p. 6. (he says) had corrupted some of our Church-men with Principles that subvert our Government, and betray the Rights of our peo∣ple: They have debauched the manners of our Church-men, and lessened their Athoritie and Esteem with the people: The Order is inslaved, by collation of Preferments upon less worthy men. Qui beneficium accepit, libertatem a∣misit.

Is not this a stout Advocate for Bishops, that tells the world, that those of that Order (in∣definitely) are contemptible slaves, that have sold their Libertie for Preferment; that they are corrupted in their Principles, to the subver∣ting

of our Government, and betraying the Rights of the people; and so debauched in their manners, as that they have lessened their esteem and authoritie with the people? Is not this the old Censor Morum, or Cato Redivivus? And is it possible that a learned man should thus prevaricate and contradict himself so grosly, as it were in the same breath?

Let not Mr. Hunt think to evade this, and say he speaks this of our younger Divines, (of which we shall hear enough by and by, to make all good mens ears tingle at the horrid falsehood of it): he speaks this of the Order, and particularly of the dignified men of that Order; of these it is that he speaks, p. 7. (for he is not yet come to his distinction of young and old Divines; those that are inslaved by the Preferment they have, and those that seek Preferment by other arts, of which anon) That they lick up the Vomit of Popish Priests; and whatever is said maliciously by them against the first Reformers, is daily repeated by (now come in) our young Clerks out of the Pulpit, with advantages of immodestie and indiscre∣tion.

Now for our young Divines, whom (p. 50. of the Postscript) he calls good-natur'd Gentle∣men of the Clergie, Tom Triplet is the onely young man that I knew, who was so lasht af∣ter he came from the University; Old Gill

never laid on so unmercifully, as this Dema∣gogue doth, p. 9. We have a sort of young men that have left nothing behind them in the Ʋni∣versitie but the taint of a bad example, and brought no more Learning with them thence, than what serves to make them more assured and more remarkable Coxcombs; who will undertake to discourse continually of the Interest of Reli∣gion, of which they have no manner of sense; and of the Constitution of our Government, of which they are utterly ignorant. P. 8. These, like Dot∣terels, Apes, and Parrets, who have no more un∣derstanding than those Animals, are perpetually repeating any thing, though never so destructive to Church and State, that is suggested by any Popish Mercenarie Writer; if he hath but the cunning to bestow an idle Complement upon the Church, or calls Rogue or Villain seemingly, or in pretence, for their sakes, (I hope our Bishops have not hired any for such purposes) especi∣ally if he can furnish to their young Invention any Topicks of Raillerie against an Imaginary Pres∣bytery, and against the Parliaments, &c. a very fair Capacitie and Recommendation this, as they imagine, to Preferment: These are the men I confess for whose sake I writ the Postscript. The Preface then it seems was writ for the Bi∣shops.

But this unmerciful man hath not yet done lashing our young Divines. P. 10. Too many

of the young Clergie (says our Aristarchus) do assist the Gentrie in their Loyal Debauches most scandalously, for the service of the Church, and maintaining the honour of their Order. These degenerate Levites are magnifying perpe∣tually the priviledges of their Tribe, extolling their Order, yet in terms that disgrace it; and by their lives they vilifie it. And now, like the old Persecutors, he hath wearied himself, to torment poor Innocents.

I hope our young Divines have yet so much of their Grammar-learning, (for the Subject is scarce capable of the more serious Stelliteuticks of the Ʋniversity-studies) as to return some Reflections on the laborious Travels of this in∣famous Tom Coriat, and make him feel what it is, Ludere cum Sanctis, in our Lawyers Latine, (i. e.) to play with Edge-tools. In the mean time, his own folly and impietie will chastise him, it being evident that Mr. Hunt deals with the Bishops, not onely as men use their Dogs, who feed them with a bit and a knock; but as Butchers are wont to use their Hogs, who claw them and scrape them a little, that they may with more conveniencie cut their Throats: He advanceth them as it were on a Pinacle of the Temple, that he may cast them down the more irrecoverably.

He tells us, p. 15. that Calvin, Beza, and P. du Moulin, Monsieur Moyne, Claude, and de

l'Angle highly approved of the Order and Office of Bishops: And from Grotius, that Non de∣bent res bonae damnari, quia sunt qui iis abutun∣tur: That good things ought not to be condem∣ned, because there are some that do abuse them. Yet p. 11. he tells them also, the Apostolicalness of their Order will not secure it, if they do not fill up the dutie of their Office, (i. e. if they do not fully comply with his designe:) And p. 12. he remembers them that there are Churches of Christ that do make a shift without their Order, and Religion need not perish though the Order fail. So that it is plain, that by the word Or∣der he means Episcopacy; and insinuates, that it is a needless thing, it may be grub'd up root and branch. And is not this a fair Apologie for his real intention to serve the Bishops?

P. 23. He complains that too many eminent men in our Church are brought to a dead Neu∣tralitie; and thereby we are brought to this pass, That Religion it self must be the devoted thing to the rage and folly of the Priests of that Religion: (As if they had all conspired to be felo's de se). And on this ground he proclaims his Curse ye Meroz against them as execrable Neuters. P. 6. he says, They have raised a bitter Zeal against that Separation which them∣selves have contrived, fomented, and promoted: and it is brought to that pass, that those are ac∣counted Church-Fanaticks, though Conformists,

that cannot contentedly see and endure the neerer approaches of ruine both of Church and State: These are their fear and their hate, the Sons of Anak, the Giants of the Land, that they imagine so insuperable, that they are for making themselves a Captain, and returning back into Egypt, p. 7. This he repeats, p. 46. where he endea∣vours to lay the sin of Corah. &c. upon those who in our days do most faithfully adhere to Moses and Aaron; and would excuse those, who having lost their Corah and other renow∣ned Leaders, by an exemplary Divine Judge∣ment, did the very next day murmur again a∣gainst Moses and Aaron, falsely accusing them, who were the meekest men upon Earth, of ta∣king too much upon them, (i. e.) of ruling by an Arbitrary power, and making themselves absolute: For so, v. 13. of that 16th Chapter, they accuse Moses of seeking to make himself altogether a Prince: and v. 14. he is accused of seeking to put out the eyes of the People, as Mr. Hunt also doth, p. 13. Postscr. We are used (saith he) as Sampson, bound, and our eyes put out, and made sport for the Philistimes. I fear Mr. Hunt will hardly have his eyes opened, till (as the mole) he comes to die. With such murmurings as these they so provoked Moses, that the Lord was angry with him for their sakes; and, as the Author of Julian's life ob∣served of the Prayers of the Christians in Ju∣lians

time, they contrived and effected his death: for he dyed in the Land of Moab, and was not to enter into Canaan.

Who they are that murmur at the Con∣duct of Moses and Aaron, is too visible to be denied (viz.) they that accuse them of Arbi∣trary Government, that proclaim themselves the Holy People; they who hearken to those false Spies that discourage the people with sto∣ries of Insuperable evils, of being certainly mi∣serable, and having a War entailed on the Na∣tion, fire and faggot, and an Inquisition, &c. For my part, I think these murmuring Pro∣gnosticators are they who are for making a∣nother Captain in the room of Corah, and going back again to Egypt. And though we do not look on these as the Sons of Anak, in∣vincible Giants; yet are they as the Canaanites were to Israel, thorns in our sides.

They are still troubling us with their wiles and their lyes, their Associations and Consults, their Seditious Libels and Pamphlets, such as these of our two Authors; their Doleman, and the Rights of the Kingdom; Their Plato Redivivus, their No Plot, and Sermons of Per∣secution, and Daniel in the Den; which, like the Frogs and Plagues of Egypt, are croaking in every corner, and infecting every part of the three Nations. They which cry up those for the godly Party, and devout Men, that are in∣spired

with Scruples from God himself, on pur∣pose to put a bar against the proceedings of Moses and Aaron.

By such men and means (the truth is) we are brought into a great strait; we have a deep Sea before us, and a howling Wilderness behind us. And yet we murmur not; our Sins have deserved these things: Nor do we think of making any other Captains to our selves, than those whom God in great mercy, and by many Miracles, hath preserved and continued unto us. We are not for Egypt in your sence, nor for being reduced to a State of Bondage through the Wilderness of a new War: We are for standing still, keeping our places, and doing our duties, and wait for the Salvation of God. Though we were by the wickedness of unreasonable and cruel men de∣prived of our Moses, yet God hath sent us a Josua, and with him are the Priests of the Lord, and the Ark of his Covenant, to which, we doubt not, the swelling streams of Jordan will give way, and we shall yet pass to Canaan on dry land. Now let the Reader judge who do abuse the Scripture to serve their turn, as Mr. Hunt doth advise, p. 46.

P. 35. Mr. Hunt becomes an Advocate for a sort of Gibeonites, that they may have an act of Comprehension; and represents them as a very harmless and friendly people. The Dis∣senters

(says he) have neither power nor will to destroy our RELIGION or Government; they are already of our Church, and it is expected that they should be Petitioners to the Bishops for their intercession towards the obtaining some indulgence in some little matters, that they may bring them into an intire communion with us. And again, That they are in profession as Loyal as any that boast themselves true Sons of the Church of England, p. 19. But though some profess an irreconcileable hatred, even in their pleas for Peace; the great question is, what their practice is and hath been.

Postscr. p. 89. Can any man imagine (says he) that any prejudice can accrew to the Church of England, if she did enlarge her Communion by making the Conditions of it more easie? And p. 90. Is it fit that the Peace should be hazarded, or the Nation put with reason or without in fear of it; or a Kingdom turned into a Shambles, for a Ceremony or a Ritual in our publick Worship? &c. What is it the Advocate of these men pleads for? hath he full instructions from his Clients? doth he know their minds, and what will give them satisfaction? What he contends for, hath by several men of the Church been granted to them.

Why may not (say you) standing at the Sa∣crament be granted— And the signing with the Cross in Baptism be dispensed with when desired?

When the Dean of St. Pauls and the Bishop of Cork have made some overtures for conce∣ding these things, Mr. Baxter answers the first, that he made them sibi & suis, for the advan∣tage of himself and others of his own Per∣swasion; and without taking any notice of them in the latter, answers his Discourse with scorn and contempt.

But our Liturgie must also be altered for their sakes: p. 91. you would have more Offi∣ces, and those we have, not so long: though some complain they are too many and too short alrea∣dy. And for the Rubrick, that must be alter∣ed, (not for the present onely) as general scruples shall arise; and that may be to the worlds end.

But to answer more particularly: you say the Dissenters have neither power nor will to destroy our Religion and Government.

Answ. When they were less considerable for their numbers than now, being (as you say) four fifths of the Nation, they had both power and will to effect both. What hath been done, may be done; and Mr. Baxter justly feared that they were Nati ad bis perdendam Remp. Anglicanam. That they are the trading and wealthie part of the Nation, is generally boa∣sted by themselves.

We know Mr. Baxter urgeth in the name of his Brethren, that there are many hainous

sins in our present Constitution that hinder their Conformitie; the taking off of which will be an acknowledgement of our guilt, and their justifi∣cation. As for the prejudice that may ac∣crue by altering the conditions of our Com∣munion, you give us a fair warning, p. 93. tel∣ling us of the Church of Rome, that their Do∣ctrine of Comprehension is so large, that they de∣stroy their Religion to increase the number of their Professors: by granting the demands of some, we shall but encourage others, and make them presume to be Judges in their case and quarrels. And we have found by sad experi∣ence the inconvenience of admitting such as the Country-conformist and the Author of the Life of Julian into our Communion.

And you say, p. 35 and 36 of the Preface, That the King and States of the Realm will ne∣ver suffer so excellent an Ecclesiastical Consti∣tution as we enjoy, to be subverted: Yet the Dissenters project in Mr. Humphrey's Half-sheet, intended to be presented to the Parliament, doth certainly tend to her destruction, as hath been shewed elsewhere.

And if the King and States will not ad∣mit an alteration, you know the Bishops can∣not: and if the States will not, and the Bi∣shops cannot, ought not they that would make themselves wiser than their Rulers to submit, (notwithstanding their scruples against a Ce∣remony)

rather than to hazard or disturb the peace of the Kingdom? And is it not an un∣just complaint of yours, of turning it into a Shambles for a Ceremony or a Ritual? And to conlude, if (as you observe, p. 92.) a discourse managed with almost irresistible Reason, Can∣dour, Temper, and Address, be matter of exaspe∣ration, and they turn again, and be more confir∣med in their separating way, what condescentions will reclaim them?

P. 36. It is added— That absurd Opinion that Dominium fundatur in gratia, is charged on those that are for the Exclusion of the Duke: And they think that by pronouncing that absurd piece of Latine, they have at once put to silence and shame all reasons of Nature, Religion, and State that urge and require it.

How we can maintain the Negative against the Papists, if we should practise the same as they do, on this Position, I cannot perceive: and therefore we must charge it impartially on all that deserve it. Bishop Davenant ad∣mits it for good Latine; and I think that you quarrel at the words, to avoid the sence of the Thesis which that learned Bishop main∣tained against the Papists, concluding, that the Pope could not challenge the power of Deposing Kings by any Title but that of Anti∣christ, whose Founder was Hildebrand, who like Satan, claimed a power to dispose of all

the Kingdoms of the World: And you your self think that our Saints ought not to do so.

We come now to the Postscript, which he hath told us was written for the sake of our young Divines, those good-natur'd Gentlemen, who doubtless will return his Civilities. His pretence is to answer some Objections that were made against them; but in truth, they are his own accusations of them, which he prose∣cutes with all the might and malice he can, up∣on this ground, because the Bishops must be made out of them; and being so bad already, he hath foretold how much worse it will be, when they sell their Liberty for that Prefer∣ment.

It is said then, p. 1. (our Author knows by whom) That they affirm it to be in the power of a Prince by Divine Right to govern as he plea∣seth: That the power of the Laws is solely in him: That he may, if he please, use the consent of Parliaments to assist the Reason of his Laws, when he shall give any; but it is a great conde∣scention in Kings to give a Reason for what they do, and a diminution to their most unaccountable Prerogative: That they are for a Popish Suc∣cessor and no Parliament, and do as much as in them lies, give up our ancient Government and the Protestant Religion, the true Christian Faith,

to the absolute Will of a Popish Successor, giving him a Divine Right to extirpate Gods true Re∣ligion established among us by Law, and to eva∣cuate our Government by his absolute pleasure.

Then, after a little pause, having almost run himself out of breath to tell the Nation these Falshoods, he thus inlargeth himself, p. 2. That just now, when we are under the dread of a Po∣pish Successor, some of our Clergie are illumina∣ted into a Mysterie, That any Authoritie in the Government, not derived from the King, and that is not to yield to his absolute Will, was re∣bellious, and against the Divine Right and Au∣thoritie of Kings in the establishment, against which no Ʋsage or Prescription to the contrarie, or in abatement of it, is to be allowed. That all Rights are ambulatorie, and depend for their continuance on his pleasure: So that though the Reformation was made here by the Government established by Law, and hath acquired Civil Rights not to be altered but by the King and the three Estates, these men yet speak (says our Lawyer) as if they envied the Rights of their own Religion, and had a mind to reduce the Church back again into a state and condition of being persecuted, and designed that she should be strip∣ped of her legal Immunities and Defensatives, and brought back to the deplorable helpless con∣dition of Prayers and Tears, do utterly abandon and neglect all the provisions that Gods provi∣dence

hath made for their protection: Nay, by this their new Hypothesis they put it by Divine Right in the power of a Popish Successour, when he pleaseth, at once, by a single indisputable and irresistable decree to destroy our Religion and Government.— That they believe no Plot but a Presbyterian Plot; for, of them they believe all ill, and call whom they please by that hated name, and boldly avow that Popery is more eligible than Presbytery, for by that they shall have grea∣ter Revenues, and more authority and rule over the Lay-men,

A heavy Charge this, (saith Mr. Hunt, p. 4.) if true: but he is sure it is imputable but to a few, though he had told us in the Preface, that many, too many were so corrupted: and in ma∣ny places he speaks indefinitely of the whole Order. Now our Lawyer cannot but know, that it lies on him who hath divulged these slanders, to make proof of them, though he pretends they were objected by others. And all the Conforming Clergy are cast under the suspition of these unsufferable Crimes. If Mr. Hunt had any regard to the welfare of the Church, he would have singled out such Crimi∣nals, and brought them to shame and condign punishment, there being sufficient Laws for the punishment of them: and it being the inte∣rest of the Magistrates to free the Church and State from such pests. A Judas may creep in

among Christs own Disciples, and a Jonah hide himself in the bottom of the Ship: But doubtless it is the interest of all that are in such a Ship, to have them discovered and cast out, that the storms which threaten their common destruction may be allayed; especially when (as Mr. Hunt says) they come often under ob∣servation, frequent publick houses, and talk loud. He that doth not according to his power seek to prevent these evils, is consenting to, and con∣tracts the guilt of them. Qui non vetat cum po∣test, jubet.

But it consists not with Mr. Hunts design to do the Church such a real Service as to free her from such miscreants, but to involve the whole Clergy under the same defamation, that they may fall under the same condemnation. To this end, instead of extenuating the num∣ber of such, he aggravates their faults; as,

• 1. Being such as may choak the Constancy, Resolution and Zeal of the most addicted to the Service of the Church-men.
• 2. That they are acted by the Papists.
• 3. That they are agreeable to, and indeed make up the most modern Project and Scheme of the Popish Plot. And
• 4. That They deserve to suffer as the betray∣ers of their Country, and to be prosecuted with greater shame and ignominy than the Traditores were by the Ancient Christians. And thus

• having breathed a while, he this ill-natured Lawyer begins to lash our good-natured Divines again.

Ʋpon such scandalous and false Suggestions as these it is (saith he) that the generality of the Clergie, who any way appear for a Christian Subjection to the King, and a defence of the e∣stablished Government of the Church, are repre∣sented as Popishly affected, and betrayers of the True Protestant Religion and the Laws, &c. I would have Mr. Hunt to answer his own Question, p. 101. What Fines and Imprison∣ments, Pillories and Scourgings do they deserve, that persecute the Church with revilings, when they themselves are tolerated?

It must be some large Bribe, or promise of the publick Faith, that thus ingageth our Law∣yer to support a dying Cause, and to take part as well with Papists as Fanaticks, to bring the English Reformation into contempt. For what neerer way is there to effect it, than first to represent those who he says established our Religion in Queen Elizabeths days, to be asser∣tors and promoters of the Doctrine of King-kil∣ling?

Secondly to affirm, That in the days of King Charles the first, by preaching up the Divinity of Kings, and their Absolute power, that unnatural War was begun?

And Thirdly, p. 7. That at his Majesties

return, Fanaticism had expired, if some peevish old and stiff Church-men had not studied obsta∣cles, and some craftie States-men had not pro∣jected that the continuance of the Schism would be of great service to destroy the Church.

And for the present Age, the Clergy great and small are all under the same condemnation; Great Friends to Popery and Arbitrary Govern∣ment; such as have no sense of Reason or Religion; such as will not when it is in their power pre∣vent the ruine of their Nation, but are either accursed Neuters, or else wilful Actors in drawing down the Judgments of God upon us. And we are like to have no other; the Fountains be∣ing corrupted, can send forth nothing but unclean streams. I pray God preserve the Honour∣able Inns of Court from such Impostors as Mr. Hunt!

Let not Mr. Hunt think to hide his Malice against the Clergy, by a seeming commendation of their Offices as Apostolical, when he adds, that Religion may subsist without it, and when by all manner of evil arts he seeks to inrage the multitude against them: Nor that he is to be taken as a Friend to their persons or main∣tenance, who labours so much to take away their good names, which, like precious Oyntment, I hope will send forth the better savour, for be∣ing thus Chafed.

Alas! we are not so very Dolts, but that we know such little Arts to be the daily practice of every Sycophant and Tale-bearer, who being minded to disgrace a person, useth the same method as Mr. Hunt doth toward the Cler∣gie; first to invent, then to spread abroad and aggravate their supposed faults or personal in∣firmities, as pretended Friends. For thus they insinuate:

Do you know such a person, and do you hear nothing concerning him? There is a strong Report that he hath done such and such evil things, as will ruine him and all his Family. I am heartily sorrie to hear such things of him; but they cannot be hid or denied. I am much troubled to hear of such gross miscarriages. He was in a very good Way, and had many advantages of be∣nefitting himself and others; but he hath a∣bused them, and outlived them all; and his high Place and Calling doth but discover his nakedness the more, and will precipitate his ruine. It could hardly enter into my be∣lief, that a person that knows and professeth better things, could ever have been guiltie of such Crimes. And perhaps you will be as incredulous as I was; but they are too true. I perceive it is not all gold that glisters. How a man may be deceived by an outward form and fucus of Honestie and Religion! I thank God I am undeceived my self, and hope o∣thers

will be so too. He is a very Wolf in Sheeps clothing, a Persecutor of the Righteous, who seemed a Preacher of Righteousness, &c. Have no fellowship or communion with him: he is in the very gall of bitterness, and the bond of iniquity.

If such Insinuations are vile and odious in a vulgar mouth against a single person, how much more vile are they in the printed Harangues of a man of understanding, against the whole Order of the Clergie, with a malicious de∣signe first to disgrace, and then to destroy them!

Either this Gentleman is well acquainted with the Ʋniversities, and the generality of those that from thence are admitted to the Priesthood, or not. If he be not, he is inexcu∣sable for printing such Scandals against them: if he be, he cannot but know that there was never better Discipline in the Ʋniversity, never greater Circumspection used concerning such as are admitted to Holy Orders, than now there is: and that if ever (Clerus Anglicanus est stupor Mundi) it was true that the English Clergie were the admiration of the world, it is so now. And therefore the Author of these oblique Reflections strikes at all the Heads of the Ʋniversities, and at all the Bishops in their several Diocesses, as if they were the Causers and Promoters of all these Disorders.

I do therefore appeal first to his own Con∣science, whether the far greater number, both in the Ʋniversitie and in the Clergie, be not men of Learning, Integrity, Piety, and Loyalty; and then he should in justice have given them such a character as the major part doth deserve: Denominatio sumitur à majore. And then I appeal to the testimony of more equal and in∣different men: And such a one I take Dr. Burnet to be, who for his late Writings had the Thanks of the Nation in a Parliament-way: and he deserved it, if he had written nothing else but the Testimony which he gives of the present Clergie.

God hath not so left this Age and Church, but there is in it a great number in both the Holy Functions, who are perhaps as eminent in the ex∣emplariness of their lives, and as diligent in their labours, as hath been in any one Church in any Age since Miracles ceased. The humility and strictness of life in many of our Prelates, and some that were highly born, and yet have far outgone some others from whom more might have been expected, raiseth them far above censure, though perhaps not above envie. And when such think not the daily instructing their Neighbours a thing below them, but do it with as constant a care as if they were to earn their Bread by it: when they are so affable to the meanest Clergie-men that come to them; when they are nicely scrupu∣lous

about those whom they admit into Holy Or∣ders, and so large in their Charities, that one would think they were furnished with some un∣seen ways; these things must needs raise great esteem for such Bishops, and seem to give some hopes of better times. Of all this I may be al∣lowed to speak the more freely, since I am led to it by none of those Bribes either of Gratitude, or Fear, or Hope, which are wont to corrupt men to say what they do not think. But I were much to blame, if in a Work that may perhaps live some time in the world, I should onely find fault with what is amiss, and not also acknowledge what is so very commendable and praise-worthy. And when I look into the inferiour Clergie, there are, chiefly about this great City of London, so many so eminent, both for the strictness of their Lives, the constancie of their Labours, and plain way of Preaching, which is now perhaps brought to as great a perfection as ever was since men spoke as they received it immediately from the Holy Ghost; the great gentleness of their Deportment to such as differ from them, their mutual love and charity, and in a word, for all the qualities that can adorn Ministers or Christians; that if such a number of such men cannot prevail with this debauched Age, this one thing to me looks more dismally than all the other affrighting sym∣ptoms of our condition, That God having sent so many faithful Teachers, their labours are still so ineffectual.

If any man think the Doctor speaks par∣tially, let him hear Mr. Hunt's own Testi∣monie, p. 48. of the Postscript: Our Age is blessed with a Clergie renownedly learned and prudent. And p. 105. he commends our Church for the purity of her Doctrine, prudence of her Discipline, and her commendable, decent, and in∣telligible Devotion. This Testimony is true, and therefore they who contradict it cannot be too sharply rebuked. But what reason can be conceived for these contradictory procee∣dings?

This Gentleman (I conceive) might fan∣cie himself to be Chairman of the Commit∣tee for Trial of Ministers, and hath taken his Measures for proceeding in that case, from the practice of his Predecessors, who formed Articles of the like nature against the Clergie of that Age.

Imprimis, For adhering to the King against his Parliament.

Item, For preaching a necessitie of obedience to the King as Supream, and thereby endea∣vouring to introduce an Arbitrary Power.

Item, For disobeying the Votes and Ordi∣nances of Parliament for demolishing of Super∣stition, and keeping out of Popery.

Item, For defending Episcopacie and Li∣turgie; for not keeping the daies of Fasting and Humiliation appointed to crave a blessing on the

Parliaments Forces, and the days of Thanksgi∣ving for defeating the Kings designs.

Item, For preaching up Passive Obedience, when the Laws do allow us to make resistance in defence of our Religion, our Liberties, and Lives.

Item, For insufficiencie, not being able to pray ex tempore, or to preach without book. Wit∣ness Dr. Pocock, Bishop Sanderson, &c.

Item, For administring the Sacrament to all that desired it, and for using the Lords Prayer as a Charm.

Such were the Articles by which a great part of that Clergie was destroyed, of whom the world was not worthy. With such our Gentleman is still in travel; but I hope his labour will be in vain.

Read some of those Sermons and Treatises which of late years have been published by such as you call young Coxcombs. Consider the strains of Piety and Moderation, of Rea∣son and Judgement, of Industrie and acquired Knowledge; and I am confident you will find so little hopes to be believed by others, that you will see reason enough not to believe your self.

Let him talk of the persecution of Julian, and other Pagans; this which our Author pro∣motes, exceeds them all. Others did but Oc∣cidere Episcopos, this man seeks Occidere Epis∣copatum;

and under a pretence of pleading and praying for them, he contrives how to prey upon them. What else meaneth that in∣sinuation which he quotes from Grotius, to gain it some Authoritie, having bankrupted his own? Verso in morem abusu intermitti res ip∣sas non est infrequens, p. 13. of Preface: which he applieth to the Episcopal Office. Nomen & eminentia Episcopalis eorum culpa quibus obti∣gerat, omnem sui perdiderat reverentiam, & in odium venerat plebis.

I greatly wondered to hear that Prayer of his against Sacriledge, p. 103. He that de∣signs, contrives, or consents to spoil the Church of any of her Endowments, may a secret Curse waste his substance; let his Children be Vaga∣bonds, and beg their bread in desolate places. But when I call to mind Mr. Humphries pro∣ject for increasing the number of our Bishops, whom he would have to be chosen by the several Factions, Presbyterian, Independent, &c. and these, whether Lay-men, or Clergie-men, to preside over those Parties, it remem∣bred me of a passage of Mr. Hunt's, p. 90. of his Postscript, where he demands thus— Will it be any prejudice that the number of her Bi∣shops be increased, and that Suffragans be ap∣pointed and approved by the present Bishops? &c. So that when other Trades fail, Mr. Hunt as well as Mr. Humphries may have some

hopes of being made Suffragans at least. For the Order of Episcopacie may be laid by, as he intimates, and then some Lay-superintendents may succeed, and enjoy their Honours and Re∣venues. Therefore to his Curse I shall add my Prayer for a blessing on Levi, Deut. 33.11. Bless, Lord, his substance, and accept the work of his hands: smite through the Loins of them that rise up against him, and of them that hate him, that they rise not again.

The second Head contains a justification of the late unnatural War, p. 6. It is difficult (he saith) to tell how that late unhappie War began, or how it came to issue so tragically in the death of the late King. And being to speak in so difficult a case, he enters his caution, p. 50. I would not be perversly understood by any man, as if I went about to justifie our late Wars. But it will appear to be Protestatio contra fa∣ctum.

P. 102. He says, That War would have been impossible, if the Churchmen had not maintained the Doctrine that Monarchie was Jure Divino, in such a sence that made the King Absolute. This was a fiction of Mr. Baxters; and through the Loins of the Clergie, they strike at the King, as if that glorious Prince intended Ty∣ranny. But that good Prince was far from any design of ruling by an Arbitrarie power: he had no Army, nor Mony to raise one; but by

the contrivance of some men, his Father was engaged in an expensive War for the recove∣rie of the Palatinate, which exhausted all the Exchequer, and reduced the Royal Family to great necessities; and then they failed in their promised Supplies, and left him to a precarious way of subsisting, and to stretch his Preroga∣tive for the preservation of himself and Fami∣ly. He would have parted with the half of his Power and Prerogative, as he often offered, to have preserved or restored peace to his Sub∣jects. But when he spake to them of Peace, they made themselves ready for Battle.

But were there not some other Doctrines preached in those days, which contributed more to the beginning of that War, than that of the Divinity of Kings? What think you of the Doctrine of the lawfulness of Resistance then preached and printed, under the same Argu∣ments as now it is, by Mr. Marshal, Burton? &c. What think you of that Doctrine which (according to the Jesuits) taught, That the rise and Original of Government is in the People; and that as they gave, so they might re∣call it as they saw cause? You know who layeth down the same Principle, in a certain Preface— That Government is the perfect crea∣ture of men in Societie, made by pact and consent, and not othorwise; most certainly not otherwise: and therefore most certainly ordainable by the

whole Communitie, for the safety and preserva∣tion of the whole: P. 38. of Preface.

To what tended this other Doctrine, That the Authoritie of the King was in the two Houses, when they had frighted away his Person? That the King was Singulis major, but Ʋniversis minor? That Episcopacy was an Antichristian Order, and to be stub'd up root and branch? That the King, Court, and Bi∣shops, were designing to bring in Popery? That our Liturgy was but the Mass-book transla∣ted?

These Doctrines, with such Remonstrances, Votes and Ordinances, began that unhappy War; The Associations made in City and Country, seizing the Forts and Magazines and Royal Navy, and answering all his Messages of Peace with reproaches of his Male-administrations; This is that which you call the English Loyal∣ty. When they sent out Armies to fight him, when they had him Prisoner, and voted no more Addresses, they were, if you will believe them, or Mr. Hunt, his Majesties most Humble and Loyal Subjects still. Such as these I could as easily prove to be the Doctrines of those times, as that they are the Opinions and Practi∣ces of too many in these our days, though most absurd and dangerous, as they are now pub∣lished by too many besides our two Au∣thors.

P. 20. Pref. There is little reason to charge the guilt of the unexpiable Murther of our late Excellent King— upon Presbyterie, which was not thought of here in England till the War was begun. And p. 21. Sure this Gentleman hath read very little, or dissembleth very much. Mr. Cambden in the Life of Queen Elizabeth is full of the Projects and Practices of such as plan∣ted the Geneva-Discipline here in England; what troubles they occasioned to the Govern∣ment both in Church and State, and what de∣served punishments some of them received, as Penry and Ʋdal, &c. It is not possible but this Gentleman hath heard of, if not read the things controverted between Archbishop Whitgift and T. C. between the judicious Hooker and Mr. Travers, and Bishop Bilsons dangerous Positions. P. 21. He jumps with Mr. Baxter in his Opinion, That the Parliament in the course of the War, which was managed (says he) by such means and measures as were necessary and possible, in their distress pray'd aid of the Scottish Nation: They refused them any assi∣stance, except they would enter into their Cove∣nant— AND AFTER THE COVE∣NANT WAS THƲS IMPOSED, THEY STILL RETAINED THE ENGLISH LOYALTY, remonstrated against the Kings feared Murther, and declared out of their Pulpits against the Actors of that

detestable Tragedy. If they did preach against his Murther out of Loyalty and Conscience, why had they not preached against Fighting, and pursuing him with fire and sword, where he might have fallen as one of his Subjects? Why not against his Imprisonment? there the Cove∣nanters were the Loyal Party, the ROYAL∣ISTS were the REBELS; and the guilt to be sure (says he) belongs to the Rebel∣side, p. 21.

And as it was in the beginning of that War, so it is now, and by our Authors principles so it will be ever: they that with their lives and fortunes adhere to their Prince, though he be neither Apostate or Tyrant, are pronounced Rebels; And they who fight against him, on any pretence whatsoever, are the true English Loyalists. I would not have them called the true Protestants, lest the Papists should in∣sult over them, and prove themselves more Loyal Subjects. It is another very memora∣ble speech of Mr. Hunt's, p. 171. Speaking of the Bill of Exclusion: If this Bill do not pass, they will take him for a wicked King too, and will say he hath no lawful Issue to succeed him, for his own Sins; and many other remarks of wicked∣ness they will make upon him. What he means by the word too, may be explained by the I, and we which he speaks of just before, and now of others too, that will count the King wicked, &c.

It is somewhat obscure also to guess what he means, when he says, the passing of the Bill is the onely means of the Kings Salvation from their traiterous designs; and again, p. 172. If he will follow the Counsel of that excellent Bill, he may live long, and see good days. As if he could not be safe without it. Of such obscure places, we may conjecture by those other plain ones, wherein he hath manifested how great respect he hath for his Majesty and the Royal Family. Nor indeed can we expect better things from a Republican, who speaking of our Kings Father as he calls him (sans Ceremony) makes him and his Party the Delinquents, and upbraids him with all the Calamities which a Rebellious people brought upon him: and adds, p. 55. If there were twenty Trojans derived from one Stock, that had reigned in an uninter∣rupted Succession, Two immediate Successors that should have their Reigns successively attended with civil Wars, were enough to efface their own, and the glories and merits of such Ancestors. And so if another Rebellion should succeed, (which God forbid) farewel to the glorious Fa∣mily of the Stuarts. For notwithstanding the glories of that great Prince, his unhappy death, and the admired devotions of the〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sto∣ries of the Calamities of his people (all his three Kingdoms involved in War during his Reign) (which is a lye by thirteen years) and the re∣membrance

of them will be with some men, (of the same bran with Mr. Hunt, i.e. not very loyal) a stain and a diminution of the glories of the Royal Family, p. 53. Although others, more loyal, do think that it added another Crown to them, more glorious than the other three, (i. e.) the Crown of Martyrdom. In Princes (says Mr. Hunt) their Calamities are reckoned a∣mong the abatements of their Honour; and meer Misfortunes are Disgraces, and have the same influence on the minds of the common people (as they have on Mr. Hunt's) as real faults, and male administrations.

So that the Royal Martyr, who suffered so many barbarous Indignities with invincible patience and Christian fortitude, must suffer a∣nother Martyrdom in his Reputation; and the Regicides be renowned (because of their suc∣cess) as men of real Vertues, and Patriots of their Country.

Careat successibus Opto, Quisquis ab eventu facta nefanda putat.

I cannot perceive any instance of the least respect to the Royal Family, except that defe∣rence which he bestows on Dr. Titus Oates and Captain Bedlow, the Kings Evidence; on whom he writes a full Panegery, p. 24, 25. which he thus concludes: The undoubted truth

of their Evidence hath given them the civil re∣spect of all honest men, and will give the Doctor the publick honours of the Nation in due time. For my part, I live at too great a distance from such men, to ken them aright; and I would commend Mr. Hunt's own Rule to them that know their conversation, whereby to judge of them, p. 52. of the Preface: That their vertue of Loyalty will bear the same pro∣portion as their other vertues do to the Canon of Morality.

To this Head of justifying the former War, belongs his Apologie for such as were then cal∣led Presbyterians; which he (as a faithful Ad∣vocate and Orator) still prosecutes.

P. 13. Pref. Our old Puritans and late Dis∣senters (he excepts onely the Fools and Knaves sent among them, and spirited by the Roman Priests) have not disliked the Episcopal Govern∣ment. If all the Covenanters and others that disliked the Episcopal Government were Fools and Knaves spirited by the Romish Priests, we have great reason to be jealous of the present Dissenters as such; and the rather, because you tell us, p. 19. of a vile sort of Presbyterians in Scotland, (with whom some in England do conspire) who have deservedly put that name under eternal infamie by their turbulent and con∣tumacious carriage against the Kingly Autho∣rity.

Yet even for these, this Gentleman makes an Apologie. First, in respect of their scrupu∣lositie, p. 86. Though the scruples of Nonconfor∣mists be as he thinks groundless and unreason∣able, and often moves his passion against them, yet upon consideration he thinks their scrupulosi∣ty may be of God, and that some men are by him framed to it. Take courage then, all you men of Scruples, the Good Old Cause is still Gods Cause: he hath provided this your scrupulosity (saith this Stoick) as a bar and obstacle in the natures and complexions of. DEVOƲT MEN against any Innovations whatsoever, that dange∣rous ones may not steal upon the Church, for the better maintaining the simplicity and purity of the Christian Religion and Worship. Bene di∣xisti, Thoma.

But thus the Predestinated Thief could plead for himself, that he was born under the thievish Planet Mercury, and could not resist his fate: Steal he must, and repent of it he could not, nor be sorry for his fault, though he were to be hanged for it: This pilfering hu∣mour was in his nature from the God of Nature, and who hath resisted his Will? The same Ar∣gument will the lascivious man, who was born under the Planet of Venus, and the Rebel and Murtherer, who was born under Mars, use in their defence, as the scrupulous and obstinate, who were born under Saturn. And so any

vice may be defended, and the whole blame transferred on God, who sent them into the world with such inclinations.

But on second considerations, our Author might have told them that these wicked dis∣positions were the effects of the corruption of their natures, contracted and propagated by original sin; and that there is yet so much light from Nature, but much more from the Grace of God, as to discover, and assist them in the correction of these unreasonable and ground: less affections and passions: and not to encou∣rage them in them, by telling them they are from God, and infused into devout men, that they may put a bar to such dangerous Innovati∣ons that are stealing on the Church, and for the maintenance of the simplicity and purity of the Christian Religion and Worship. This is a New Plea to encourage them to a New Rebellion, as well as to justifie the Old. And we know what slender pretences scrupulous and obsti∣nate persons are wont to lay hold on, to de∣fend themselves in very unlawful practices, in such cases as are confessedly unreasonable and dangerous, and to which they have a natural inclination. The Vulgar need a Curb to re∣strain them, and not a Spur to provoke and haste them on.

When therefore you ask (p. 86.) What affrightment all this while, either to Church or

State, from this weak and pitiful scrupulosity? Where lies the Treason or Sacriledge? Let our Author consult the History of the late War, and Experience (which some say is) the Mistriss of Fools, may resolve him. It is no more agreea∣ble to a scrupulous man about a Ceremony of the Church, to depose and murder his lawful Prince, than for a man of a nice Conscience to be impi∣ously wicked, p. 33. Pref. Yet Mr. Baxter and others will tell you, that the greatest Impie∣ties and Outrages have been committed by such men as pretended niceness and scruples of Conscience for their justification. And who they were that would strain at Gnats and swal∣low Camels, our Saviour told us long since.

But to return. Upon this very Ground of a natural complexion, &c. p. 19. of the Preface, he would excuse a vile sort of Presbyterians in Scotland (as he calls them) who have deser∣vedly put that name under eternal infamy, by their turbulent and contumacious carriage against the Kingly Authority. Which yet (he there says) is not imputable so much to Presbytery, as to the barbarous Manners and rough Genius of that Nation. And is it not strange, that nei∣ther the Learning and Knowledge of that Na∣tion, which afforded some men, of all Ages, of great excellency, and which usually (emollit mores, nec sinit esse feros) doth correct the bru∣tish dispositions of men; nor the power of God∣liness

and purity of Doctrine and Worship, to which, especially in latter times, they pretended beyond all other Nations, and was proposed by them, and accepted by some of our own Nation, as the great Rule next to (if not above) the Word of God, for our Reformation; could so far reform them, as to teach them Obedience to their lawful Princes, but they must still re∣main infamous, (as our Author observes) for Disloyalty and a barbarous Treatment of their Kings? And is it not yet more strange, that we, who are of a better Genius, should learn of them, who (as you note) do boast of one hun∣dred and fifty Kings in succession in that Kingdom (and you certainly aver) that they really imprisoned, deposed, and murdered fifty at least, before the time of Mary Queen of Scots, that such an Original should be proposed to the English Nation, that their Chronicles may also be defiled with the bloud of their Kings?

As for what you say (p. 20. Pref.) con∣cerning the Queen of Scots, that her prosecu∣tion was promoted by the English Bishops; which putrid Vomit the Author of Julian's Life licked up, and hath disgorged again, to make the whole Nation stink: I have said e∣nough to vindicate the Bishops from that foul Aspersion. It being designed by the Wisdom of the Parliament, and by them justified, for many Treasonable actions and Insurrections by

her practised and contrived; for which she was legally condemned, not as a Queen, nor as a Popish Successour, much less as our Queen; but as a professed Enemy to her Majestie that then happily reigned over us; from whom she actually claimed the Crown, and endeavour∣ed by force to usurp it. And she having first resigned her Crown, and came hither for pro∣tection, which she forfeited by her frequent practices of Treason, was tried and condem∣ned as the Wife of a Subject of this Land. And happie had it been for this Nation, if they had never learnt any other Regicide than this Fi∣ctitious one wherewith the Bishops are chiefly charged, for no other reason that I can di∣vine, but because they will not give consent to another more unexcusable action now.

This rash Assertion of yours destroys all that laudible endeavour which you have wor∣thily attempted for the vindication of our Bi∣shops: in other matters, this is a Scandalum Ma∣gnatum with a witness; and I hope you have yet so much ingenuity, as to put your self to the voluntarie Penance of a Recantation, the slander being so notoriously false. And I am perswaded that the convictions of your Con∣science will not give you any rest, till you have made them as publick satisfaction as the injury you have done them is.

I proceed now to the third Head of his

Discourse, which leads me to shew the endea∣vours used to engage the Nation in a second unnatural War: And I shall begin with that Speech of this Author, p. 52. of Postscript. The panick fear of the change of the Government that this Doctrine (of the Divinitie of Kings) occasioned, and the divisions it made among us, was the principal cause of the late War. And p. 102. That War would have been impossible, if the Church-men had not maintained the Do∣ctrine, that Monarchie was Jure Divino in such a sence as made the King absolute: and they and the Church in consequence perished by it.

Now you have heard already how loudly the young Divines are accused for preaching this Doctrine. And how false soever the Ac∣cusation be, the Nation is called to stand up∣on her guard, and the Royal Standard is feign∣ed to be set up; and perhaps the Seditious partie are really listed and associated. And e∣very man is called on to declare for what Par∣tie he will engage: The Neuters are accursed; the Associators declared to be, such as retain the old English Loyaltie, after the taking of the Co∣venant; and all that oppose these, betrayers of their Religion, their Countrie, and the Laws; yea, they are told, p. 149. that they ought not to subject the Professors of the true Religion a∣gain, (as if they had once done it already) to Slaughters, Fire, Faggots, Tortures, Inquisi∣tions,

and Massacres: When the Bishops and Loyal partie were they who suffer'd these, or as great tortures as these, for their Religion and Loyaltie, from the irreligious and Rebel∣partie.

But to undeceive the multitude, let them con∣sider by what arts a new War is contrived. As,

• 1. By slandering all such as oppose the As∣sociation, and popular torrent of Sedition and Rebellion: as, p. 27. of Preface, that the num∣ber of Addressers may be reduced to the Duke's Pensioners and Creatures. That the Addresses have been obtained by application; and the de∣sign was to make voices for the discontinu∣ance of Parliaments, and for a Popish Successor. That such as write for the established Govern∣ment and Religion, are a hired sort of Scara∣mouchy Zanies, Merry Andrews, and Jack Pud∣dings. P. 12. and impeacheth a Secretary of State as a Traytor; not considering that one such as John Milton, is the chief Engineer and encou∣rager of all Rebellion and Treason.
• 2. By divulging abroad, p. 22. That the Nation begins to grow impatient by the delays of publick justice against the Popish Plot: though it be well known at whose door that lies. That the dissolution of Parliaments gives us cause to fear that the King hath no more business for Parliaments, ibid. and p. 17.
• 3. By animating the multitude to perplex

• his Majesty with new Addresses; telling them, p. 30. of Preface, So strong is the tye of duty upon him from his Office, to prevent publick Cala∣mities, as no respect whatsoever, no not of the Right Line, can discharge: nor will he himself ever think, if DƲLY ADDRESSED, that it can. And p. 34. At this time, if ever, the APPLICATIONS of an Active Pru∣dence are required from all honest men. And he himself hath given them a Precedent, in that Application which he intended it seems for the Seditious rabble— We will not entail a War upon the Nation, no not for the sake and interest of the Glorious Family of the STUARTS.
• 4. By acquainting the Malecontents that their number is four fifths of the Nation, who are such as love and adhere to our Government and Religion; though they are rendred suspected of destroying again the English Monarch and the Protestant Religion, p. 10. of Postscript. And therefore he doth but profane the Name of God, p. 95. when he says, God be thanked they (the Dissenters, who are imagined very nume∣rous) neither make our Grand-Jury-men, nor the Common-halls of the City for choosing the Lord Mayors or Sheriffs.
• 5. By Reprinting such Books as were writ∣ten in defence of the late War, and improving the Arguments for that Rebellion.
• 6. By his pleading for Comprehension and

• Indulgence, which p. 98. he says about ten years since was designed to slight the Churches Works, and demolish her by a general Indulgence and Toleration; and now they intend to destroy her Garison, those that can and will defend her a∣gainst Popery.
• 7. By publishing it as an undoubted truth, and evident in it self, That the Succession to the Crown is the people Rights, p. 201.
• 8. By making large Apologies in behalf of those men of whom he speaks, p. 96. What ani∣mations did their people receive, to defie the Church and her Authoritie, when their Preachers despised Fines and Imprisonment, to their seem∣ing out of pure zeal against her Order! And yet he adds,—It is well know, several of them were in Pension, and no men have been better re∣ceived by the Duke than J. J. J. O. E. B. and W. P. &c. Ringleaders of the Separation. And again, p. 98. Consider how the Church of Eng∣land is used, which is truly the Bulwark of the Protestant Religion.

And it is a pitiful evasion, to say that these Fanaticks are acted by the Papists; or if it were true, they were much more intolerable for that reason: and therefore I do with all my heart agree to your Method for rooting out the Popish Plot, prescribed p. 99. By sup∣pressing that contumacie that is grown so rife in the Dissenters against the Church of England, by

putting the revilers of her Establishment and Order under the severest penalties. But then, Caveat Author.

To conclude, we are certainly, as Mr. Hunt calls us, a foolish people and unwise, a stupid and perverse Generation, if we shall reject that gra∣cious and gentle Government whereby God hath hitherto led and preserved us a flock, by the hands of Moses and Aaron; and exchange for a Saturn, or a Moloch, that will devour their own Children, and make them pass through the fire at their pleasure. But,

From all such Men-monsters; from all Sedition, Perjurie, Conspiracie, and Re∣bellion; from all false Doctrine, Heresie, and Schism; from hardness of Heart, and contempt of thy Word and Com∣mandments,